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The Second Council of Orange:

To us, according to the admonition and authority of the Apostolic See, it has seemed just and reasonable that we should set forth to be observed by all, and that we should sign with our own hands, a few chapters transmitted to us by the Apostolic See, which were collected by the ancient fathers from the volumes of the Sacred Scripture especially in this cause, to teach those who think otherwise than they ought. ...
Can. 1. If anyone says that by the offense of Adam's transgression not the whole man, that is according to body and soul, was changed for the worse [St. Augustine],4 but believes that while the liberty of the soul endures without harm, the body only is exposed to corruption, he is deceived by the error of Pelagius and resists the Scripture which says: "The soul, that has sinned, shall die" [Ezech. 18:20]; and: "Do you not know that to whom you show yourselves servants to obey, you are the servants of him whom you obey?" [Rom. 6:16]; and: "Anyone is adjudged the slave of him by whom he is overcome" [II Pet. 2:19].
Can. 2. If anyone asserts that Adam's transgression injured him alone and not his descendants, or declares that certainly death of the body only, which is the punishment of sin, but not sin also, which is the death of the soul, passed through one man into the whole human race, he will do an injustice to God, contradicting the Apostle who says: "Through one man sin entered the world, and through sin death, and thus death passed into all men, in whom all have sinned" [Rom 5:12; cf. St. Augustine].1
4 De nupt. et concup. 2, 34, 57 [ML 44, 471].
1 Against two epistles of the Pelagians 4, 4-7 [ML 44, 611-614]

Translation and footnotes from Denzinger. Here are the cited passages from St. Augustine:

Now observe what follows, as he goes on to say: "If, before sin, God created a source from which men should be born, but the devil a source from which parents were disturbed, then beyond a doubt holiness must be ascribed to those that are born, and guilt to those that produce. Since, however, this would be a most manifest condemnation of marriage; remove, I pray you, this view from the midst of the churches, and really believe that all things were made by Jesus Christ, and that without Him nothing was made." He so speaks here, as if he would make us say, that there is a something in man's substance which was created by the devil. The devil persuaded evil as a sin; he did not create it as a nature. No doubt he persuaded nature for man is nature; and therefore by his persuasion he corrupted it. He who wounds a limb does not, of course, create it, but he injures it. Those wounds, indeed, which are inflicted on the body produce lameness in a limb, or difficulty of motion; but they do not affect the virtue whereby a man becomes righteous: that wound, however, which has the name of sin, wounds the very life, which was being righteously lived. This wound was at that fatal moment of the fall inflicted by the devil to a vastly wider and deeper extent than are the sins which are known amongst men. Whence it came to pass, that our nature having then and there been deteriorated by that great sin of the first man, not only was made a sinner, but also generates sinners; and yet the very weakness, under which the virtue of a holy life has drooped and died, is not really nature, but corruption; precisely as a bad state of health is not a bodily substance or nature, but disorder; very often, indeed, if not always, the ailing character of parents is in a certain way implanted, and reappears in the bodies of their children. (On Marriage and Concupiscence, II 57:34)
These things being so, what advantage is it to new heretics, enemies of the cross of Christ and opposers of divine grace, that they seem sound from the error of the Manicheans, if they are dying by another pestilence of their own? What advantage is it to them, that in the praise of the creature they say "that the good God is the maker of those that are born, by whom all things were made, and that the children of men are His work," whom the Manicheans say are the work of the prince of darkness; when between them both, or among them both, God's creation, which is in infants, is perishing? For both of them refuse to have it delivered by Christ's flesh and blood,--the one, because they destroy that very flesh and blood, as if He did not take upon Him these at all in man or of man; and the other, because they assert that there is no evil in infants from which they should be delivered by the sacrament of this flesh and blood. Between them lies the human creature in infants, with a good origination, with a corrupted propagation, confessing for its goods a most excellent Creator, seeking for its evils a most merciful Redeemer, having the Manicheans as disparagers of its benefits, having the Pelagians as deniers of its evils, and both as persecutors. And although in infancy there is no power to speak, yet with its silent look and its hidden weakness it addresses the impious vanity of both, saying to the one, "Believe that I am created by Him who creates good things;" and saying to the other, "Suffer me to be healed by Him who created me." The Manicheans say, "There is nothing of this infant save the good soul to be delivered; the rest," which belongs not to the good God, but to tile prince of darkness, "is to be rejected."' The Pelagians say, "Certainly there is nothing of this infant to be delivered, because we have shown the whole to be safe." Both lie; but now the accuser of the flesh alone is more bearable than the praiser, who is convicted of cruelty against the whole. But neither does the Manichean help the human soul by blaspheming God, the Author of the entire man; nor does the Pelagian permit the divine grace to come to the help of human infancy by denying original sin. Therefore it is by the catholic faith that God has mercy, seeing that by condemning both mischievous doctrines it comes to the help of the infant for salvation. It says to the Manicheans, "Hear the apostle crying, 'Know ye not that your body is the temple of the Holy Ghost in you?' anti believe that the good God is the Creator of bodies, because the temple of the Holy Ghost cannot be the work of the prince of darkness." It says to the Pelagians, "The infant that you look upon 'was conceived in iniquity, and in sin its mother nourished it in the womb.' Why, as if in defending it as free from all mischief, do you not permit it to be delivered by mercy? No one is pure from uncleanness, not even the infant whose life is of one day upon the earth. Allow the wretched creatures to receive remission of sins, through Him who alone neither as small nor great could have any sin."
What advantage, then, is it to them that they say "that all sin descends not from nature, but from the will," and resist by the truth of this judgment the Manicheans, who say that evil nature is the cause of sin; when by being unwilling to admit original sin although itself also descends from the will of the first man, they make infants to depart in guilt from the body? What advantage is it to them "that they confess that baptism is necessary for all ages," while the Manicheans say that it is superfluous for every age, while they say that in infants it is false so far as it pertains to the forgiveness of sins? What advantage is it to them that they maintain "the flesh of Christ" (which the Manicheans contend was either no flesh at all, or a feigned flesh) to have been not only the true flesh, but also "that the soul itself was stained by no spot of sin," when other infants are by them so put on the same level with His infancy, with not unequal purity, as that both that flesh does not appear to keep its own holiness in comparison with these, and these obtain no salvation from that?
In that particular, indeed, wherein they say "that death passed to us by Adam, not sins," they have not the Manicheans as their adversaries: since they, too, deny that original sin from the first man, at first of pure and upright body and spirit, and afterwards depraved by free will, subsequently passed and passes as sin into all with death; but they say that the flesh was evil from the beginning, and was created by an evil spirit and along with an evil spirit; but that a good soul--a portion, to wit, of God--for the deserts of its defilement by food and drink, in which it was before bound up, came into man, and thus by means of copulation was bound in the chain of the flesh. And thus the Manicheans agree with the Pelagians that it was not the guilt of the first man that passed into the human race--neither by the flesh, which they say was never good; nor by the soul, which they assert comes into the flesh of man with the merits of its own defilements with which it was polluted before the flesh. But how do the Pelagians say "that only death passed upon us by Adam's means"? For if we die because he died, but he died because he sinned, they say that the punishment passed without the guilt, and that innocent infants are punished with an unjust penalty by deriving death without the deserts of death. This, the catholic faith has known of the one and only mediator between God and man, the man Christ Jesus, who condescended to undergo death--that is, the penalty of sin--without sin, for us. As He alone became the Son of man, in order that we might become through Him sons of God, so He alone, on our behalf, undertook punishment without ill deservings, that we through Him might obtain grace without good deservings. Because as to us nothing good was due so to Him nothing bad was clue. Therefore, commending His love to them to whom He was about to give undeserved life, He was willing to suffer for them an undeserved death. This special prerogative of the Mediator the Pelagians endeavour to make void, so that this should no longer be special in the Lord, if Adam in such wise suffered a death due to him on account of his guilt, as that infants, drawing from him no guilt, should suffer undeserved death. For although very much good is conferred on the good by means of death, whence some have filly argued even "of the benefit of death;" yet from this what can be declared except the mercy of God, since the punishment of sin is converted into beneficent uses?
But these speak thus who wish to wrest men from the apostle's words into their own thought. For where the apostle says, "By one man sin entered into the world, and death by sin, and so it passed upon all men," they will have it there understood not that "sin" passed over, but "death." What, then, is the meaning of what follows, "Whereto all have sinned"? For either the apostle says that in that "one man" all have sinned of whom he had said, "By one man sin entered into the world," or else in that "sin," or certainly in "death." For it need not disturb us that he said not "in which" [using the feminine form of the pronoun], but "in whom" [using the masculine] all have sinned; since "death" in the Greek language is of the masculine gender. Let them, then, choose which they will,--for either in that "man" all have sinned, and it is so said because when he sinned all were in him; or in that "sin" all have sinned, because that was the doing of all in general which all those who were born would have to derive; or it remains for them to say that in that "death" all sinned. But in what way this can be understood, I do not clearly see. For all die in the sin; they do not sin in the death; for when sin precedes, death follows --not when death precedes, sin follows. Because sin is the sting of death--that is, the sting by whose stroke death occurs, not the sting with which death strikes? Just as poison, if it is drunk, is called the cup of death, because by that cup death is caused, not because the cup is caused by the death, or is given by death. But if "sin" cannot be understood by those words of the apostle as being that "wherein all have sinned," because in Greek, from which the Epistle is translated, "sin" is expressed in the feminine gender, it remains that all men are understood to have sinned in that first "man," because all men were in him when he sinned; and from him sin is derived by birth, and is not remitted save by being born again.
For thus also the sainted Hilary understood what is written, "wherein all have sinned;" for he says, "wherein," that is, in Adam, "all have sinned." Then he adds, "It is manifest that all have sinned in Adam, as it were in the mass; for he himself was corrupted by sin, and all whom he begot were born under sin." When he wrote this, Hilary, without any ambiguity, indicated how we should understand the words, "wherein all have sinned." (Against Two Letters of the Pelagians, IV, 4-7)